The importance of zazen (seated meditation) in Zen:

There are ways other than Zen to awaken. It has been done outside of Zen. Other spiritual practices have given people insight into their true nature. Sometimes in moments of despair or great distress; sometimes while seeing something beautiful or while walking in nature; a particular sound, or word, or experience aligns us, and a transformation takes pace. These experiences sometimes stick and sometimes fade. In Zen is like that too, some have glimpses of reality while in zazen, but can't take it with them to their daily lives.

 Whether insight is gained during zazen or some other experience, sometimes we grasp it in the mind, but not the body; some keep it in their heart, but also do not yet embody the realization. In Zen we say that It is only the body that lends itself to give the teaching to both heart & mind instantaneously. That is why we sit in zazen. The posture itself is the key. In Zen the body teaches the heart/mind. The practice itself embodies the principles. It's not that the mind/heart can't teach the body, it's that we tend to get stuck there liking to believe we have the whole picture because we 'know' something from our experience, or feel something to be absolutely true; and we're usually right, but it's incomplete. We have not yet embodied the teaching. Usually in the back of our mind there is an inkling that something is missing, we know we have not yet embodied the teaching as a whole, so we seek another teaching, or another teacher, or have a lingering doubt. Other times we fool ourselves and those around us sometimes too, that this is the teaching. But until the teaching is embodied, as long as it is only in the heart or mind, it is not Zen. It may be good, it may be great, but it is not Zen.

The creation of Zen as a new unique sect of Buddhism, separate from Chinese 'Chan' & other forms of Buddhism was done by the descendants of Dogen Zenji. Dogen stated very clearly that the foundation of Zen is zazen (seated meditation), then in addition we must take this meditation into our daily lives. It is exactly this non-separation that makes the practice Zen; the posture of zazen is the axis of the practice, without it… it is not Zen. It may be a great practice, it may be another form of meditation... but it is not practice of the sect of Zen as established by Dogen.

There is a notion amongst some that only words and deeds count, that we do not need zazen (seated meditation) This notion that only our words & deeds are important, misses key elements of Zen. The teaching is very clear that it is the combination of thoughts words & deeds that make up the practice. In this trinity of thought sound deed, sound is in the middle. This is speaking of more than just the sounds of words, but the vibrations of sound; in fact, all vibrations have a place. The vibrations of our bodies, in the upright posture of zazen, creates a particular vibration. This vibration is part of Zen, for we believe in cause and effect down to the smallest vibration. There is a vibration that occurs only in zazen, it does not occur in any other position. The more precise the position, the more precise the vibration. The more precise the vibration, the more precise the effect, but the effect does not happen only outside us but more importantly to us, or more accurately with us. The trick is that if we do zazen with the goal of attaining this vibration, our mind moves, so our bodies move, so we are not so precise, so the effect is... different.. not quite complete. We must do it naturally, just for the sake of sitting and sitting alone.

Zen places emphasis on the physical teachings beyond words & letters. This teaching takes place face to face. Embodied in this teaching is a concept called fukinsei. Fukinsei says our natural lives are asymmetrical (most often 60/40 with some floating decimals is used). We are taught that there is visible & invisible. The untrained tend to give too little weight to the invisible, they cannot see it... they tend to not notice it... in Zen we give the invisible the 60%. That is why we sit quiet & still even after awakening... plus there is no separation between before & after as the visible language might have us believe. It's true that both are interlinked, visible and invisible. But we are warned against thinking this means if we do one we don't need the other. Good deeds without meditation leads to deeds that are not complete, they are good by definition... but in Zen we are doing that which is beyond good and bad... we are doing without doing. We are doing what needs to be done, as it has been done.

Zen includes both visible and invisible. They are not two, but not one either.... They are two sides of one coin. The two cannot be separated. We must have both to make the whole. Two sides of one coin, we can't split it in half and say it's whole. Since one is the other. We may think we can split it in half and have a whole. But since the teaching is clear that the zazen is the core of the teaching. Than this is the half we would have to choose. Not even monks cannot do that. We have to eat, shit, and sleep. Someone has to grow the food and prepare it, someone has to clean the latrine. So it can't be the zazen alone. Because of this some think we can split off the zazen portion then, since it's obvious by doing words and deeds we are also doing the invisible. One does affect the other, after all. But that's exactly why it is clearly stated that zazen is the core, to keep us from taking it out and just doing our chores alone. Chores alone are great, but they are not enough. We must do it all, even if impossible, we must do it with are whole entire being.

Why is zazen the core? The still/quiet practices go straight to the root… straight to the root of the human condition… the working of the human mind/body. The secrets lie in the stillness, it speaks to us only in the quiet moments of sitting absolutely quiet and still, where the mind/body does not move. Only in this way to we cast of mind/body and awaken.

Something happens in zazen, that does not happen in any other way. This something is interlinked with everything. It is especially interlinked with the nothing, that by definition must be part of everything (everything includes even nothing, doesn't it; or it would not be everything). It is this overlap of the visible body sitting silent/still with a silent/still mind that polishes our link to the invisible, and makes them one in the minds eye so clearly that it can never be lost. Once embodied it is part of our very being. Then we cast it off... as the final surrender, and just be.

It is all instantaneous if we allow it to be. Before or after the effect is irrelevant. Of course we know the link is polished. But only our teacher can 'stamp' us or not; to do it ourselves leaves room for incomplete teachings to be passed. Without permission to pass the teachings we are only sharing our own opinions, not The Teaching. Which is fine as long as we don't mis-represent it. The teaching includes a method of transmission; until we're 'stamped' the final method is actually unknown to us. It true that by the time we're stamped we rarely care or not that this recognition occurs; we no longer need it for ourselves. But since we are interlinked we have compassion for others & wish to know the final methods of transmission so we can share the experience.

To be awakened, we do not need a teacher; we may not even need zazen. But to pass The Teaching of Zen to the next generation, well, that is another proposition all together. Zen is passed from adept to adept; face to face, and the core of the teaching that is always passed is to do zazen and take this mind of zazen into our daily lives.

Before awakening we sit zazen. After awakening we sit zazen. Fore there is no difference before or after. It is not we who are different, it is the world.

There are many great teachings in the world. Zen is just one of many. Some choose one way to face, others choose another. One view may not be better than another, they are just different ways of looking at the world. But we are still human beings & still living in this world together, it’s a beautiful way to live. Even in Japan there are many schools. My root teacher is a Shingon priest; he has publicly (more than once) proclaimed me one of his legacy holders); but in Shingon, zazen is not the root of our practice; the secret of the school is found in sound. Tentai sect shares many of the same sounds & rituals of the Shingon, and includes some of the most profound and varied meditation practises, and their secrets are found in the ritual itself of using these. The teaching is The Teaching but each school has its own root. The root of the school of Zen is zazen.

To be of use in the world we must take out to the world, this is absolutely true, but we cannot even begin to know how to do this without the most quiet/still time that is the root of Zen practice: Shikantaza... just precisely sitting. Not even just sitting, but sitting in a very precise manner; sitting on a foundation with the earth beneath... sitting upright with the nose in line with the spine, and the eyes gently gazing down the bridge of the nose. In this manner and only in this manner we see everything, and only in this manner has it ever been done in Zen. From patriarch to patriarch it has always been done this way.

Circumambulation

In our tradition we have a practice of Circumambulation; walking around in a circle. Actually the shape can vary; most often, though, we walk in a square that is not a square but more of a rectangle, but we sometimes round the corners just a bit so it's more of an oval.

In any case we walk around, it may be around something; and that something may help us determine the shape. What shape is the something? Is it a deity? Does that deity have a shape it prefers? Is there a particular purpose of the circumambulation? That purpose may be best served by a particular shape.

Are we circumambulating empty space? What shape is the space? How big is the space? Do we want to match it or compliment it?

Who; What; When; Where; Why; & How?
The answer to these questions helps us determine the right shape, speed, timing, spacing, and the number of circumnavigations to complete.

A large part of my training was experiencing this circumambulation in a variety of circumstances so that I could extract the proper shapes, spacing, and timing for whatever circumstance I might find myself.

Circumambulation interrelates with many of the principles of our school. Circumambulation burns the Tane (or seeds) of our Go(u) (Actions from the past) to use them, purify them, and clean them.

Circumambulation relates to our policy of polishing both ourselves and our environment through our body. The use of ritual to do this as a Renshu (or practice of kneading / polishing) ourselves is key to our discipline.

We use this act of walking around to both use the energy created in stillness, and to create energy through movement. To energize ourselves and our environment.

Our school has practices derived from 'in-yo' (shadow-sunshine) and 'onmyodo' (the way of shadow sunshine). The practice of balancing stillness and movement is central to this school; circumambulation and seated meditation combine wonderful for this practice.

It relates to our school of 'Fu-Sui' (Wind Water) where we learn to work with the world through Nagare (flow). We believe there is an interrelationship between Spirit, Air, Wind, Water, and everything else.

Of course, as the Zen Man Walking, I believe that to take a walk is one of the healthiest and most natural practices we can engage in. It's one more way for me to take a hike, and get out of my way.

Majjhima Nikaya quote on walking zen

You tell me to stand still, but I am not walking," he shouted, "whereas you who are walking say you are still. How is it that you are standing still but I am not?" The Buddha turned round. "My legs move but my mind is still," he said."Your legs are still but your mind moves all the time in a fire of anger, hatred, and feverish desire. Therefore, I am still but you are not.
Majjhima Nikaya

Buddha Bless posted this on FB, so I just had to walk away with it and post it here...

dame vs. o'jozu

dame vs. o'jozu
Dame means wrong or incorrect. Jozu means well done or correct.
My zen name jozen comes from this jozu, with zen (as meditation) added.

Some teachers prefer the 'dame' method of teaching (This does not mean we are a dummy). Telling us what we do wrong, so we can drop it, and discover a different way. This stems from the Truth that, the Truth cannot actually be stated so, all we can do is say what it is not.

Other teachers prefer the 'jozu' method where we are encouraged to follow the path we've chosen and continue on. This comes from the Truth that everyone must be included and that no one should give up.

But most of us know that it's a combination of the approaches that works best. To choose the right method for this person at this moment is the key.

This is one method of zen. To choose every moment of everyday just the right step. To choose without choosing we say... because we are aligned with the upright path the choice is not ours to make the path chooses for us. But we do choose to step on the path or not.

Zen Story

There is a tradition in Japan to go on pilgrimage, to study with other teachers, to experience other temples. Sometimes for a night, a day, a week, or even years. So we have this natural tradition of many Zen Men Walking.

One such Zen Man was a traveling monk going from temple to temple looking for a new master. He came upon a dilapidated temple, up on a hill. It was getting dark and looked like rain so he'd thought it would be nice to be inside tonight, and something seemed to be drawing him to the temple.

He climbed the hill and came up to the gate. He banged loudly on the gate and waited. It was quite sometime, but eventually he heard the gate being opened. On the other side stood two men. One was smiling and radiant, obviously an enlightened master; but the other (who was holding the gate) was a one eyed man who was obviously not mentally fit.

The traveling monk, after seeing this masters smile, really wanted to stay; and asked, 'If possible I'd really like to stay the night (but with hopes he might be able to stay and train with this radiant master).' The Master answered, 'Well, it is only my assistant and I here, so with only the two of us, we have plenty of room for you to stay. But we have a tradition in this temple that in order to stay you must win a debate on the Dharma.' The traveling monk had no trouble with this condition, and said so. The Master liked this traveling monk and really wanted him to win, in fact he hoped the monk might stay for many years and perhaps be his successor.

The Master thought, if I debate with him and I win he will have to leave; or if I debate with him and he wins, why should he stay. But if I have him debate with my slow friend he will surely win and stay; but to not make his plan too obvious, the Master said, 'I am tired and it's time for my nightly rituals before I retire, so you will have your debate with my assistant. But to make it interesting you will have your exchange silently, in sign language' With that the Master retired to his quarters to await the arrival of the traveling monk.

After a short time the monk arrived, but he was a little pale. The Master asked what was the matter. The monk said, your assistant is quite amazing; we had our dharma exchange and he soundly beat me.' The Master was very surprised and asked what had happened. The monk replied, 'Well, I held up one finger to indicate the Buddha; but your assistant held up two fingers to indicate the Buddha and the Dharma; so I held up three fingers to represent the three treasures of: the Buddha, The Teaching, and The Buddhist Community; he then held up a fist to show that they are really all one. There is no answer to this reality, so I had to accept my defeat at his hands. Therefore, though I had really hoped to stay, I lost; so I must leave.' Just as the monk left, the assistant crashed into the Masters room, 'Where is he?! Where is he?!' 'Calm down', said the Master, 'He has left. But tell me, what happened?' 'Well,' said the assistant, 'He was the guest, so I let him begin; he held up one finger to make fun of my one eye; but I wanted to still be nice, so I held up two fingers to show that he was lucky to have two eyes; But then he held up 3 fingers to taunt me again that between us we only had 3 eyes; so I held up my fist to wallop him, but he ran in here for your protection... It's a shame he's gone though, before he taunted me, I kind of liked him.'

Meditation

Meditate: every moment counts. Find a few moments every day. Find the gaps in between our thoughts, and simply sit with those empty spaces instead of the thoughts... just let the thoughts go. If they come, just let them go... find instead the void... and let the void grow.

From the void all things come, so only in the void does everything exist.
In the west we say that everything comes from somewhere; but in our teaching Everything comes from nothing. In the nothing there is potential for everything.

Quote: Thich Nhat Hanh

There is no way to happiness,
happiness is the way.

You should be happy right in the here and now.
There is no way to enlightenment.
Enlightenment should be right here and right now.
The moment when you come back to yourself, mind and body together,
fully present, fully alive, that is already enlightenment.
You are no longer a sleepwalker.
You are no longer in a dream.
You are fully alive.
You are awake.
Enlightenment is there.

And if you continue each moment like that,
enlightenment becomes deeper.
More powerful.

There is no way to enlightenment,
enlightenment is the way.
Vietnamese zen buddhist monk - Thich Nhat Hanh